BANCROFT    LIBRARY 


C5-3T3  i 

SIN    AND    DANGER 


SELF-LOVE 

DESCRIBED, 

IN  A 

•:rV •."•_'  SERMON  ''/   fe 

PREACHED 

AT    PLYMOUTH,    IN    NEW-ENGLAND,    1621, 

BY 

ROBERT  CUSHMAN. 

WITH   A  MEMOIR   OF  THE  AUTHOR. 


BOSTON: 

PUBLISHED    BY   CHARLES    EWER, 

AND   FOR   SALE   BY    CROCKER  k  EREWSTER,   SAMUEL   G.   DRAKE, 

LITTLE    &    BROWN,    JAMES    MUNROE    &>     COMPANY, 

BENJAMIN    PERKINS,   AND   JAMES    LORING. 

DEC.  22,  1846. 


BIOGRAPHICAL    SKETCH, 

BY 

HON.    JOHN    DAVIS, 

LATE  JUDGE   OF  THE    U.   S.   DISTRICT   COURT,   MASSACHUSETTS    DISTRICT. 


ROBERT  GUSH  MAN,  the  author  of  the  preceding  discourse,  was 
one  of  the  most  distinguished  characters  among  that  collection  of 
worthies,  who  quitted  England  on  account  of  their  religious  diffi 
culties,  and  settled  with  Mr.  John  Robinson,  their  pastor  in  the  city 
of  Leyden,  in  Holland,  in  the  year  1609.  Proposing  afterwards  a 
removal  to  America  in  the  year  1617,  Mr.  Cushman  and  Mr.  John 
Carver,  (afterwards  the  first  Governor  of  New-Plymouth)  were 
sent  over  to  England,  as  their  agents,  to  agree  with  the  Virginia 
Company  for  a  settlement,  and  to  obtain,  if  possible,  a  grant  of 
liberty  of  conscience  in  their  intended  plantation,  from  King  James. 

From  this  negotiation  though  conducted  on  their  part  with  great 
discretion  and  ability,  they  returned  unsuccessful  to  Leyden,  in 
May  1618.  They  met  with  no  difficulty  indeed  with  the  Virginia 
Company,  who  were  willing  to  grant  them  sufficient  territory,  with 
as  ample  privileges  as  they  could  bestow :  but  the  pragmatical 
James,  the  pretended  vicegerent  of  the  Deity,  refused  to  grant 
them  that  liberty  in  religious  matters,  which  was  their  principal 
object  —  when  this  persevering  people  finally  determined  to  trans 
port  themselves  to  this  country,  relying  upon  James's  promise  that 
he  would  connive  at,  though  not  expressly  tolerate  them ;  Mr. 
Cushman  was  again  dispatched  to  England  in  February  1619, 
with  Mr.  William  Bradford,  another  of  the  company,  to  agree 
with  the  Virginia  Company  on  the  terms  of  their  removal  and 
settlement. 

After  much  difficulty  and  delay,  they  obtained  a  patent  in  the 
September  following,  upon  which  part  of  the  Church  at  Leyden, 
with  their  Elder  Mr.  Brewster  determined  to  transport  themselves 
as  soon  as  possible.  Mr.  Cushman  was  one  of  the  agents  in 
England  to  procure  money,  shipping  and  other  necessaries  for  the 
voyage,  and  finally  embarked  with  them  at  South- Hampton, 
August  5th,  1620.  But  the  ship,  in  which  he  sailed,  proving 
leaky,  and  after  twice  putting  into  port  to  repair,  being  finally  con 
demned  as  unfit  to  perform  the  voyage,  Mr.  Cushman  with  his 
family,  and  a  number  of  others  were  obliged,  though  reluctantly, 
to  relinquish  the  voyage  for  that  time  and  returned  to  London. 
Those  in  the  other  ship  proceeded  and  made  their  final  settlement 
at  Plymouth  in  December  1620,  where  Mr.  Cushman  also  arrived 


in  the  ship  Fortune  from  London,  on  the  10th  of  November  1621, 
but  took  passage  in  the  same  ship  back  again,  pursuant  to  the 
directions  of  the  merchant  adventurers  in  London,  (who  fitted  out 
the  ship  and  by  whose  assistance  the  first  settlers  were  transported) 
to  give  them  an  account  of  the  plantation.*  He  sailed  from  Plym 
outh  December  13th,  1621,  and  arriving  on  the  coast  of  England, 
the  ship,  with  a  cargo,  valued  at  5001.  sterling,  was  taken  by  the 
French.  Mr.  Cushman,  with  the  crew,  was  carried  into  France ; 
but  arrived  in  London  in  the  February  following.  During  his  short 
residence  at  Plymouth,  though  a  mere  lay  character,  he  delivered 
the  preceding  discourse,  which  was  printed  in  London  in  1622,  and 
afterwards  re-printed  in  Boston  in  1724.  And  though  his  name  is 
not  prefixed  to  either  edition,  yet  unquestionable  tradition  renders 
it  certain  that  he  was  the  author,  and  even  transmits  to  us  a  knowl 
edge  of  the  spot  where  it  was  delivered.  Mr.  Cushman,  though  he 
constantly  corresponded  with  his  friends  here,  and  was  very 
serviceable  to  their  interest  in  London  —  never  returned  to  the 
country  again,  but  while  preparing  for  it  was  removed  to  a  better, 
in  the  year  1626.  The  news  of  his  death  and  Mr.  Robinson's 
arrived  at  the  same  time  at  Plymouth,  by  Captain  Standish,  and 
seem  to  have  been  equally  lamented  by  their  bereaved  and  suffering 
friends  there.  He  was  zealously  engaged  in  the  prosperity  of  the 
plantation,  a  man  of  activity  and  enterprise,  well  versed  in  business, 
respectable  in  point  of  intellectual  abilities,  well  accomplished  in 
scriptural  knowledge,  an  unaffected  professor,  and  a  steady  sincere 
practiser  of  religion.  The  design  of  the  following  discourse  was 
to  keep  up  the  noble  flow  of  public  spirit,  which  perhaps  began 
then  to  abate,  but  which  was  necessary  for  their  preservation  and 
security. 

After  the  death  of  Mr.  Cushman,  his  family  came  over  to  New 
England.  His  son,  Thomas  Cushman,  succeeded  Mr.  Brewster, 
as  ruling  elder  of  the  Church  of  Plymouth,  being  ordained  to  that 
office  in  1649.  He  was  a  man  of  good  gifts,  and  frequently 
assisted  in  carrying  on  the  public  worship,  preaching,  and  catechi 
sing.  For  it  was  one  professed  principle  of  that  Church,  in  its 
first  formation,  '  to  choose  none  for  governing  Elders,  but  such  as 
were  able  to  teach.'  He  continued  in  this  office  till  he  died,  in 
1691,  in  the  eighty-fourth  year  of  his  age. 

*  It  seems  to  be  a  mistaken  idea  that  Mr.  Cushman  started  in  the  smaller  vessel,  which 
put  back  ou  account  of  its  proving  leaky.  This  mistake  has  arisen  from  the  fact  that  Mr.  C. 
was  left  in  England  in  1620,  and  did  not  come  over  in  the  Mayflower  with  the  first  emigrants. 
The  fact  is  that  Mr.  Cushman  procured  '  the  larger  vessel,'  the  Mayflower,  and  its  pilot  at 
London  and  left  in  that  vessel ;  but  in  consequence  of  the  unsound  ness  of  the  smaller  vessel, 
the  Speedwell,  it  became  necessary  that  part  of  the  pilgrims  should  be  left  behind,  and 
consequently  Mr.  Cushman,  whom  Gov.  Bradford  called '  the  right  hand  with  the  adventurers,' 
and  who  '  for  divers  years  had  managed  all  our  business  with  them  to  our  great  advantage,' 
was  selected  as  one  who  would  be  best  able  to  keep  together  that  portion  of  the  flock  left 
behind.  Although  Mr.  Cushman  did  not  come  over  in  the  Mayflower,  vet  such  was  the 
respect  for  him  among  those  who  did  come,  that  his  name  is  placet!  at  the  head  of  those  who 
came  in  that  ship,  in  the  allotment  of  land  at  a  time  when  he  was  not  in  New  England. 

.N.   B.   8. 


DEAR  SIR: 


LETTER    FROM   JUDGE    DAVIS. 

BOSTON,  DEC.  21,  1846. 


Having  communicated  to  me  your  intention  of  publishing 
a  new  edition  of  Robert  Cushman's  memorable  discourse,  delivered 
in  Plymouth,  1621,  together  with  the  memoir  of  the  author,  which 
I  prepared  for  the  edition  printed  by  Nathaniel  Coverly  in  Ply 
mouth,  in  1785 ;  I  take  the  liberty  to  advise  you  to  follow  for  your 
purpose  that  copy  of  the  memoir  which  was  inserted  by  the  Rev. 
Dr.  Bel  knap  in  the  second  volume  of  his  American  Biography, 
with  the  addition  of  some  particulars  respecting  the  family, 
especially  of  elder  Thomas  Gush  man,  son  of  Robert  Cushman, 
and  who,  like  his  father,  was  held  in  high  esteem  by  all  his 
cotemporaries. 

The  original  memoir  prepared  for  the  Plymouth  edition,  was 
anonymous.  My  highly  esteemed  friend  the  Rev.  Dr.  Belknap, 
in  giving  it  a  place  in  his  valuable  work  was  pleased  to  announce 
the  name  of  the  writer. 

The  remarks  on  the  discourse  originally  accompanying  the  me 
moir,  were  prompted  by  views  supposed  to  have  been  adopted  by 
the  Plymouth  pioneers  respecting  property  and  civil  polity,  in  which 
I  was  afterwards  convinced  I  had  made  a  mistake.  I  had  adopted  an 
opinion  corresponding  with  that  of  Dr.  Robertson  and  other  writ 
ers,  that  misguided  by  their  religious  theories  and  in  imitation  of 
the  primitive  Christians,  they  voluntarily  threw  all  their  property  into  a 
common  stock.  And  that  their  difficulties  and  embarrassments 
were  greatly  enhanced  by  adopting,  and  perseveringly  adhering 
to  an  impracticable  system.  But  further  inquiry  induced  the  con 
viction  that  this  conjecture  was  erroneous,  and  that  the  severe 
pressure  they  experienced,  was  in  a  great  degree  produced  by  the 
operation  of  their  articles  of  agreement  with  the  adventurers  in 
England,  which  established  a  community  of  interest  for  seven 
years,  and  prevented  the  holding  in  severally  the  fruits  of  their 
industry  and  enterprise. 

These  views  of  the  subject,  and  an  acknowledgement  of  my  pre 
vious  mistake,  were  expressed  in  a  discourse  delivered  at  Plymouth, 
in  the  year  1800,  on  the  anniversary  of  the  landing  of  the  fathers. 
The  Rev.  Mr.  Abbot  of  Beverly, afterwards,  on  alike  occasion,  with 
out  any  knowledge  of  the  contents  of  that  discourse,  which  was  not 
published,  was  led  in  his  investigation  of  the  subject,  into  a  similar 
conclusion,  and  fully  vindicated  the  pilgrims  from  the  censures 


6 

which  had  been  expressed  relative  to  this  branch  of  their  proceed 
ings.  The  onerous  connection  with  the  merchant  adventurers 
remained  until  1627,  when  an  amicable  and  satisfactory  settlement 
was  made  with  them  by  a  purchase  of  all  their  interest  in  the 
concern.  The  sum  contracted  to  be  given  for  this  purchase,  was 
1800  pounds  sterling,  payable  by  instalments  of  200  pounds 
annually. 

Thus  says  Governor  Bradford  in  one  of  his  letters : 

"  All  now  is  become  our  own,  as  we  say  in  the  proverb,  when 
our  debts  are  paid.  And  doubtless  this  was  a  great  mercy  of 
God  unto  us,  and  a  great  means  of  peace  and  better  subsistence, 
and  wholly  dashed  all  the  plots  and  devices  of  our  enemies,  both 
there  and  here,  who  daily  expected  our  ruin,  dispersion  and  utter 
subversion  by  the  same ;  but  their  hopes  were  thus  far  prevented 
though  with  great  care  and  labor,  we  were  left  to  struggle  with  the 
payment  of  the  money.' 

Under  these  impressions  I  think  it  will  be  well  for  you  to  omit 
the  insertion  of  the  remarks  above  mentioned  on  Mr.  Gush  man's 
discourse.  That  discourse  is  a  precious  relic  of  ancient  times,  the 
sound  sense,  good  advice,  and  pious  spirit,  which  it  manifests,  will, 
it  may  be  hoped,  now,  and  in  all  future  time,  meet  with  approval 
and  beneficial  acceptance  in  our  community. 

The  information  contained  in  the  note  of  your  correspondent 
respecting  Mr.  Cushman's  embarcation,  and  the  assignment  of 
land  made  to  him  in  the  colony,  is  believed  to  be  correct. 

Respectfully  Your  Ob't.  Servant, 

J.  DAVIS. 
To  CHARLES  EWER,  Esq. 


To  HIS  LOVING  FRIENDS  THE  ADVENTURERS  FOR 
NEW-ENGLAND. 


TO  GETHER 


WITH  ALL  WELL-WILLERS,  AND  WELL-WISHERS  THEREUNTO, 
GRACE  AND  PEACE,  &c. 


NEW-ENGLAND,  so  called,  not  only  (to  avoid  novelties)  because 
Captain  Smith  hath  so  entitled  it  in  his  Description,  but  because  of 
the  resemblance  that  is  in  it,  of  England  the  native  soil  of  English 
men  ;  it  being  much  what  the  same  for  heat  and  cold  in  Summer 
and  Winter,  it  being  champaign  ground,  but  no  high  mountains, 
somewhat  like  the  soil  in  Kent  and  Essex;  full  of  dales,  and 
meadow  ground,  full  of  rivers  and  sweet  springs,  as  England  is. 
But  principally,  so  far  as  we  can  yet  find,  it  is  an  island,  and  near 
about  the  quantity  of  England,  being  cut  out  from  the  main  land 
in  America,  as  England  is  from  the  main  of  Europe,  by  a  great 
arm  of  the  sea,  which  entereth  in  forty  degrees,  and  runneth  up 
North  West  and  by  West,  and  goeth  out  either  into  the  South-Sea, 
or  else  into  the  Bay  of  Canada.  The  certainty  whereof,  and  se 
crets  of  which,  we  have  not  yet  so  found  as  that  as  eye-witnesses 
we  can  make  narration  thereof,  but  if  God  give  time  and  means, 
we  shall,  ere  long,  discover  both  the  extent  of  that  river,  together 
with  the  secrets  thereof ;  and  so  try  what  territories,  habitations,  or 
commodities,  may  be  found,  either  in  it,  or  about  it. 

It  pertaineth  not  to  my  purpose  to  speak  any  thing  either  in 
praise,  or  dispraise  of  the  country ;  so  it  is  by  God's  Providence, 
that  a  few  of  us  are  there  planted  to  our  content,  and  have  with 
great  charge  and  difficulty  attained  quiet  and  competent  dwell 
ings  there.  And  thus  much  I  will  say  for  the  satisfaction  of  such 
as  have  any  thought  of  going  hither  to  inhabit  ?  That  for  men 
which  have  a  large  heart,  and  look  after  great  riches,  ease,  pleasures, 
dainties,  and  jollity  in  this  world  (except  they  will  live  by  other 
men's  sweat,  or  have  great  riches)  I  would  not  advise  them  to 
come  there,  for  as  yet  the  country  will  afford  no  such  matters : 
Bat  if  there  be  any  who  are  content  to  lay  out  their  estates,  spend 
their  time,  labors,  and  endeavors,  for  the  benefit  of  them  that 
shall  come  after,  and  in  desire  to  further  the  gospel  among  those 
poor  heathens,  quietly  contenting  themselves  with  such  hardship 
and  difficulties,  as  by  God's  Providence  shall  fall  upon  them,  being 
yet  young,  and  in  their  strength,  such  men  I  would  advise  and 
encourage  to  go,  for  their  ends  cannot  fail  them. 


8 

And  if  it  should  please  God  to  punish  his  people  in  ihe  Christian 
countries  of  Europe,  (for  their  coldness,  carnality,  wanton  abuse 
of  the  Gospel,  contention,  &c.)  either  by  Turkish  slavery,  or  by 
popish  tyranny  which  God  forbid,  yet  if  the  time  be  come,  or  shall 
come  (as  who  knoweth)  when  Satan  shall  be  let  loose  to  cast  out 
his  floods  against  them,  (Rev.  12.  14.  15.)  here  is  away  opened  for 
such  as  have  wings  to  fly  into  this  wilderness ;  and  as  by  the  dis 
persion  of  the  Jewish  church  through  persecution,  the  Lord  brought 
in  the  fulness  of  the  Gentiles,  (Act.  11.  20,  21.)  so  who  knoweth, 
whether  now  by  tyranny  and  affliction,  he  suffereth  to  come  upon 
them,  he  will  not  by  little  and  little  chase  them  even  amongst  the 
heathens,  that  so  a  light  may  rise  up  in  the  dark,  (Luke  2.  32.)  and 
the  kingdom  of  Heaven  be  taken  from  them  which  now  have  it, 
and  given  to  a  people  that  shall  bring  forth  the  fruit  of  it.  (Mat. 
21.  43.)  This  I  leave  to  the  judgment  of  the  godly  wise,  being 
neither  prophet  nor  son  of  a  prophet,  (Amos  7.  14.)  but  consider 
ing  God's  dealing  of  old,  (2  Kings  17,  23.)  and  seeing  the  name  of 
Christian  to  be  very  great,  but  the  true  nature  thereof  almost  quite 
lost  in  all  degrees  and  sects,  I  cannot  think  but  that  there  is  some 
judgment  not  far  off,  and  that  God  will  shortly,  even  of  stones, 
raise  up  children  unto  Abraham.  (Mat.  3.  5.) 

And  who  so  rightly  considereth  what  manner  of  entrance,  abid 
ing,  and  proceedings,  we  have  had  among  these  poor  heathens 
since  we  came  hither,  will  easily  think,  that  God  has  some  great 
work  to  do  towards  them. 

They  were  wont  to  be  the  most  cruel  and  treacherous  people  in 
all  these  parts,  even  like  lions,  but  to  us  they  have  been  like 
lambs,  so  kind,  so  submissive,  and  trusty,  as  a  man  may  truly  say, 
many  Christians  are  not  so  kind,  nor  sincere. 

They  were  very  much  wasted  of  late,  by  reason  of  a  great  mor 
tality  that  fell  amongst  them  three  years  since,  which  together  with 
their  own  civil  dissentions  and  bloody  wars,  hath  so  wasted 
them,  as  I  think  the  twentieth  person  is  scarce  left  alive,  and  those 
that  are  left,  have  their  courage  much  abated,  and  their  counten 
ance  is  dejected,  and  they  seem  as  a  people  affrighted.  And 
though  when  we  came  first  into  the  Country,  we  were  few,  and 
many  of  us  were  sick,  and  many  died  by  reason  of  the  cold  and 
wet,  it  being  the  depth  of  winter,  and  we  having  no  houses,  nor 
shelter,  yet  when  there  was  not  six  able  persons  among  us,  and 
that  they  came  daily  to  us  by  hundreds,  with  their  sachems  or 
kings,  and  might  in  one  hour  have  made  a  dispatch  of  us,  yet  such 
a  fear  was  upon  them,  as  that  they  never  offered  us  the  least  injury 
in  word  or  deed.  And  by  reason  of  one  Tisquanto^  that  lives 
amongst  us,  that  can  speak  English,  we  have  daily  commerce 
with  their  kings,  and  can  know  what  is  done  or  intended  towards 
us  among  the  savages ;  also  we  can  acquaint  them  with  our 
courses  and  purposes,  both  human  and  religious.  And  the  greatest 


9 

commander  of  the  country,  called  Massasoit,  cometh  often  to  visit 
us,  tho'  he  lives  50  miles  from  us,  often  sends  us  presents,  he  hav 
ing  with  many  other  of  their  governors,  promised,  yea,  subscribed 
obedience  to  our  sovereign  Lord  King  James,  and  for  his  cause 
to  spend  both  strength  and  life.  And  we  for  our  parts,  through 
God's  grace,  have  with  that  equity,  justice,  and  compassion,  carried 
ourselves  towards  them,  as  thai  they  have  received  much  favor, 
help,  and  aid  from  us,  but  never  the  least  injury  or  wrong  by  us.^ 
We  found  the  place  where  we  live  empty,  the  people  being  all  dead 
and  gone  away,  and  none  living  near  by  8  or  10  miles ;  and  though 
in  the  time  of  some  hardship  we  found  (travelling  abroad)  near  8 
bushels  of  corn  hid  up  in  a  cave,  and  knew  no  owners  of  it,  yet 
afterwards  hearing  of  the  owners  of  it,  we  gave  them  (in  their  esti 
mation)  double  the  value  of  it.  Our  care  hath  been  to  maintain 
peace  amongst  them,  and  have  always  set  ourselves  against  such  of 
them  as  used  any  rebellion,  or  treachery  against  their  governors, 
and  not  only  threatened  such,  but  in  some  sort  paid  them  their  due 
deserts  ;  and  when  any  of  them  are  in  want,  as  often  they  are  in 
the  winter,  when  their  corn  is  done,  we  supply  them  to  our  pow 
er,  and  have  them  in  our  houses  eating  and  drinking,  and  warming 
themselves,  which  thing  (though  it  be  something  a  trouble  to  us) 
yet  because  they  should  see  and  take  knowledge  of  our  labors, 
order  and  diligence,  both  for  this  life  and  a  better,  we  are  content 
to  bear  it,  and  we  find  in  many  of  them,  especially,  of  the  younger 
sort,  such  a  tractable  disposition,  both  to  religion  and  humanity,  as 
that  if  we  had  means  to  apparel  them,  and  wholly  to  retain  them 
with  us  (as  their  desire  is)  they  would  doubtless  in  time  prove  ser 
viceable  to  God  and  man,  and  if  ever  God  send  us  means  we  will 
bring  up  hundreds  of  their  children,  both  to  labor  and  learning. 

But  leaving  to  speak  of  them  till  a  further  occasion  be  offered;  if 
any  shall  marvel  at  the  publishing  of  this  treatise  in  England^  seeing 
there  is  no  want  of  good  books,  but  rather  want  of  men  to  use  good 
books,  let  them  know,  that  the  especial  end  is,  that  we  may  keep 
those  motives  in  memory  for  ourselves,  and  those  that  shall  come 
after,  to  be  a  remedy  against  self  love  the  bane  of  all  societies.  And 
that  we  also  might  testify  to  our  Christian  countrymen,  who  judge 
diversly  of  us,  that  though  we  be  in  a  heathen  country,  yet  the 
grace  of  Christ  is  not  quenched  in  us,  but  we  still  hold  and  teach 
the  same  points  of  faith,  mortification,  and  sanctification,  which  we 
have  heard  and  learned,  in  a  most  ample  and  large  manner  in  our 
own  country.  If  any  shall  think  it  too  rude  and  unlearned  for  this 
curious  age,  let  them  know,  that  to  paint  out  the  Gospel  in  plain 
and  flat  English,  amongst  a  company  of  plain  Englishmen  (as  we 
are)  is  the  best  and  most  profitablest  teaching ;  and  we  will  study 
plainness,  not  curiosity,  neither  in  things  human,  nor  heavenly.  If 
any  error  or  unsoundness  be  in  it,  (as  who  knoweth)  impute  it  to 
that  frail  man  which  endited  it,  which  professeth  to  know  nothing 

*  They  offer  us  to  dwell  where  we  will. 


10 

as  he  oughl  to  know  it.  I  have  not  set  down  my  name,  partly  be 
cause  I  seek  no  name,  and  principally,  because  I  would  have  noth 
ing  esteemed  by  names,  for  I  see  a  number  of  evils  to  arise  through 
names,  when  the  persons  are  either  famous,  or  infamous,  and  God 
and  man  is  often  injured ;  if  any  good  or  profit  arise  to  thee  in  the 
receiving  of  it,  give  God  the  praise  and  esteem  me  as  a  son  of 
Adam,  subject  to  all  such  frailties  as  other  men  are. 

And  you  my  loving  friends  the  adventurers  to  this  plantation  ; 
as  your  care  has  been,  first  to  settle  religion  here,  before  either 
profit  or  popularity,  so  I  pray  you,  go  on,  to  do  it  much  more,  and 
be  careful  to  send  godly  men,  though  they  want  some  of  that 
worldly  policy  which  this  world  hath  in  her  own  generation,  and 
so  though  you  lose,  the  Lord  shall  gain.  I  rejoice  greatly  in  your 
free  and  ready  minds  to  your  powers,  yea,  and  beyond  your  pow 
ers  to  further  this  work,  that  you  thus  honor  God  with  your 
riches,  and  I  trust  you  shall  be  repayed  again  double  and  treble  in 
this  world,  yea,  and  the  memory  of  this  action  shall  never  die,  but 
above  all  adding  unto  this  (as  I  trust  you  do)  like  freeness  in  all 
other  God's  services  both  at  home  and  abroad,  you  shall  find 
reward  with  God,  ten  thousand-fold  surpassing  all  that  you  can  do 
or  think ;  be  not  therefore  discouraged,  for  no  labor  is  lost,  nor 
money  spent  which  is  bestowed  for  God,  your  ends  were  good, 
your  success  is  good,  and  your  profit  is  coming,  even  in  this  life, 
and  in  the  life  to  come  much  more :  and  what  shall  I  say  now,  a 
word  to  men  of  understanding  sufficeth,  pardon  I  pray  you  my 
boldness,  read  over  the  ensuing  treatise,  and  judge  wisely  of  the 
poor  weakling,  and  the  Lord,  the  God  of  land  and  sea,  stretch  out 
his  arm  of  protection  over  you  and  us,  and  over  all  our  lawful  and 
good  enterprizes,  either  this,  or  any  other  way. 

Plymouth  in  New-England,  December  12, 1621. 


A 

:  SERMON 

Preached  at  PLYMOUTH,  in  New  England,  1621, 


I  CORINTHIANS,  10.  24. 

LET   NO  MAN   SEEK  HIS   OWN!     BUT  EVERT  MAN  ANOTHER'S   WEALTH. 

THE  occasion  of  these  words  of  the  Apostle  Paul,  was 
because  of  the  abuses  which  were  in  the  Church  of  Cor 
inth.  Which  abuses  arose  chiefly  through  swelling  pride, 
self-love  and  conceitedness,  for  although  this  church  was 
planted  by  Paul  and  watered  by  Apottos,  and  much  in 
creased  by  the  Lord ;  yet  the  sower  of  tares  was  not  want 
ing  to  stir  up  evil  workers  and  fleshly  minded  hypocrites, 
tinder  a  shew  of  godliness,  and  with  angel-like  holiness 
in  appearance,  to  creep  in  amongst  them  to  disturb  their 
peace,  try  their  soundness,  and  prove  their  constancy. 
And  this  the  Apostle  complains  of  very  often  :  as  first,  in 
their  carnal  divisions,  chap.  1.  then  in  their  extolling  their 
eloquent  teachers,  and  despising  Paul,  chap.  4.  Then  in 
their  offensive  going  to  Law,  before  the  heathen  judges, 
chap.  6.  Then  in  eating  things  offered  to  idols,  to  the 
destroying  of  the  tender  consciences  of  their  brethren, 
chap.  8.  Then  in  their  insatiable  love  feasts,  in  the  time 
and  place  of  their  church  meetings,  the  rich  which  could 
together  feed  to  fulness,  despising  and  contemning  the 
poor,  that  had  not  to  lay  it  on  as  they  had,  chap.  11. 
Finally  in  both  the  epistles,  he  very  often  nippeth  them 
for  their  pride,  and  self-love,  straitness  and  censoriousness, 
so  that  in  the  last  chapter  he  willeth  them  again  and 
again  to  prove,  try  and  examine  themselves,  to  see 
whether  Christ  were  in  them  or  not,  for  howsoever  many 
of  them  seemed,  as  thousands  do  at  this  day  to  soar  aloft, 
and  go  with  full  sail  to  Heaven  :  yet  as  men  that  row  in 


12 

boats,  set  their  faces  one  way,  when  yet  their  whole  body 
goeth  apace  another  way  :  so  there  are  many  which  set 
such  a  face  upon  religion,  and  have  their  mouth  full  of 
great  swelling  words :  as  if  they  would  even  blow  open 
the  doors  of  heaven,  despising  all  humble  minded  and 
broken-hearted  people,  as  weak,  simple,  sottish,  &c.  when 
yet  notwithstanding,  these  blusterers,  which  seem  to  go 
so  fast,  and  leave  all  others  behind  them,  if  like  these  glosing 
Corinthians,  they  carry  affectedly  their  own  glory  with 
them,  and  seem  thus  to  stand  for  the  glory  of  God.  What 
do  they  else  but  join  flesh  to  spirit,  serving  not  God  for 
nought,  but  for  wages,  and  so  serving  their  bellies,  whose  end 
will  be  damnation,  except  a  speedy  and  sound  remedy  be 
thought  of,  which  remedy  is  even  that  which  our  Saviour 
teacheth  the  rich  young  gallant,  and  which  Paul  here 
prescribeth,  in  willing  them  not  to  seek  their  own,  but 
every  man  another's  wealth,  which  physic  is  as  terrible 
to  carnal  professors,  as  abstinence  from  drink  is  to  a  man 
that  hath  the  dropsy  ;  and  it  is  a  sure  note,  that  a  man  is 
sick  of  this  disease  of  self-love,  if  this  be  grievous  to  him, 
as  appeareth  in  the  man  whom  Christ  bid  sell  that  he 
had,  and  he  went  away  very  sorrowful,  yet  surely  this 
vein  must  be  pricked,  and  this  humor  let  out,  else  it  will 
spoil  all,  it  will  infect  both  soul  and  body,  yea,  and  the 
contagion  of  it  is  such  (as  we  shall  see  anon)  as  will  even 
hazard  the  welfare  of  that  society  where  self  seekers  and 
self  lovers  are. 

As  God  then  did  direct  this  Apostle  to  lay  down  this 
'orief  direction  as  a  remedy  for  that  evil  in  Corinth,  so  you 
may  think  it  is  by  God's  special  providence,  that  I  am 
now  to  speak  unto  you  from  this  text :  and  say  in  your 
hearts,  surely  something  is  amiss  this  way :  let  us  know  it 
and  amend  it 

The  parts  of  this  text  are  two.  1.  A  Dehortation.  2. 
An  Exhortation.  The  Dehortation,  Let  no  man  seek  his 
own.  The  Exhortation,  But  every  man  another's  wealth. 

In  handling  of  which,  I  will  first,  open  the  words. 
Secondly,  gather  the  doctrine.  Thirdly  illustrate  the 
doctrine  by  scriptures,  experience  and  reasons.  Fourthly 
apply  the  same,  to  every  one  his  portion. 

The  proper  drift  of  the  Apostle  here  is  not  to  tax  the 


13 

Corinthians,  for  seeking  their  own  evil  ends  in  evil  actions, 
but  for  aiming  at  themselves,  and  their  own  benefits  in  ac 
tions  lawful,  and  that  appeareth  in  the  former  verse,  where 
he  saith,  All  things  are  lawful,  §c.  viz.  all  such  things  as 
now  we  speak  of,  to  eat  any  of  God's  creatures,  offered  to 
idols  or  not,  to  feast  and  be  merry  together,  to  shew  love 
and  kindness  to  this  or  that  person,  &c.  but  when  by  such 
means  we  seek  ourselves,  and  have  not  a  charitable  lov 
ing  and  reverent  regard  of  others,  then  they  are  unexpe- 
dient,  unprofitable,  yea  unlawful,  and  must  be  forborne, 
and  he  that  hath  not  learned  to  deny  himself  even  the 
very  use  of  lawful  things,  when  it  tendeth  to  the  contempt, 
reproach,  grief,  offence  and  shame  of  his  other  brethren 
and  associates,  hath  learned  nothing  aright,  but  is,  appa 
rently,  a  man  that  seeks  himself  and  against  whom  the 
Apostle  here  dealeth  most  properly. 

The  manner  of  the  speech,  may  seem  as  counsel  left  at 
liberty :  as  Mat  27.  49.  And  in  our  ordinary  speech,  we 
think  they  be  but  weak  charges,  which  are  thus  delivered, 
let  a  man  do  this,  or  let  him  do  that.  But  we  must  learn 
the  apostle's  modesty,  and  know  that  whatsoever  the  terms 
seem  to  imply,  yet  even  this  and  other  the  like  in  this 
epistle,  are  most  absolute  charges :  as,  Let  a  man  esteem 
of  us,  as  the  ministers  of  Christ,  chap.  41.  That  is,  a  man 
ought  so  to  esteem  of  us.  Let  a  man  examine  himself,  1 
Cor.  11.  28.  That  is,  as  if  he  said,  a  man  must  examine 
himself,  Let  your  women  keep  silence  in  the  churches,  1 
Cor.  14,  34.  that  is,  they  ought  so  to  do. 

The  meaning  then  summarily  is,  as  if  he  said,  the  bane 
of  all  these  mischiefs  which  arise  among  you  is,  that  men 
are  too  cleaving  to  themselves  and  their  own  matters, 
and  disregard  and  contemn  all  others :  and  therefore  I 
charge  you,  let  this  self  seeking  be  left  off,  and  turn  the 
stream  another  way,  namely,  seek  the  good  of  your 
brethren,  please  them,  honor  them,  reverence  them,  for 
otherwise  it  will  never  go  well  amongst  you. 

Obj.  But  doth  not  the  Apostle  elsewhere  say  ?  That 
he,  which  careth  not  for  his  own,  is  worse  than  an  infidel.  1 
Tim.  5.  8. 

Ans.  True,  but  by  (own)  there,  he  meaneth  properly, 
a  man's  kindred,  and  here  by  (own)  he  meaneth  properly 
a  man's  self. 


14 

Secondly,  he  there  especially  taxeth  such  as  were  neg 
ligent  in  their  labors  and  callings,  and  so  made  them 
selves  unable  to  give  relief  and  entertainment  to  such 
poor  widows  and  orphans  as  were  of  their  own  flesh 
and  blood. 

Thirdly,  be  it  so,  that  some  man  should  even  neglect 
his  own  self,  his  own  wife,  children,  friends,  &c.  And 
give  that  he  had  to  strangers,  that  were  but  some  rare 
vice,  in  some  one  unnatural  man,  and  if  this  vice  slay  a 
thousand,  self-love  slayeth  ten  thousands. 

And  this  the  wisdom  of  God  did  well  foresee,  and  hath 
set  no  caveats  in  the  scriptures  either  to  tax  men,  or  fore 
warn  them  from  loving  others,  neither  saith  God  any 
where,  let  no  man  seek  out  the  good  of  another,  but  let 
no  man  seek  his  own,  and  every  where  in  the  scriptures 
he  hath  set  watch  words  against  self  good,  self-profit,  self- 
seeking,  &c.  And  thus  the  sense  being  cleared,  I  come 
to  the  doctrine. 

Doct.  1.  Att  men  are  too  apt  and  ready  to  seek  themselves 
too  much,  and  to  prefer  their  own  matters  and  causes  beyond 
the  due  and  laivful  measure,  even  to  excess  and  offence  against 
God,  yea  danger  of  their  own  souls. 

And  this  is  true  not  only  in  wicked  men  which  are 
given  over  of  God  to  vile  lusts,  as  Absalom  in  getting  favor 
in  his  father's  court :  Jereboam,  in  settling  his  kingdom  fast 
in  Samaria,  Ahab  in  vehement  seeking  NabotHs  vineyard, 
but  men,  otherwise  godly,  have  through  frailty  been  foiled 
herein,  and  many  thousands  which  have  a  shew  of  godli 
ness,  are  lovers  of  themselves :  David  was  about  to  seek 
himself  when  he  was  going  to  kill  NabaU:  Asa  in  putting 
Hanani  in  prison  :  Josiah  when  he  would  go  to  war  with 
Necho,  against  the  counsel  of  God,  and  reason ;  Peter  when 
he  dissembled  about  the  ceremonies  of  the  law,  yea  and 
Paul  complains  of  all  his  followers  ( Timothy  excepted) 
that  they  sought  their  own  too  inordinately. 

And  why  else  are  these  caveats  hi  the  scriptures,  but  to 
warn  the  godly  that  they  be  not  tainted  herewith  ?  as, 
Look  not  every  man  on  his  own  things,  but  on  the  things 
of  another:  Love  seeketh  not  her  own  things.  Be  not  desirous 
of  vain  glory,  $c.  Philip.  2.  4.  1  Cor.  13.  6.  Gal.  5.  26. 


15 

Yea  and  doth  not  experience  teach,  that  even  amongst 
professors  of  religion,  almost  all  the  love  and  favor  that 
is  shewed  unto  others  is  with  a  secret  aim  at  themselves, 
they  will  take  pains  to  do  a  man  good,  provided  that  he  will 
take  twice  so  much  for  them,  they  will  give  a  penny  so 
as  it  may  advantage  them  a  pound,  labor  hard  so  as  all 
the  profit  may  come  to  themselves,  else  they  are  heartless 
and  feeble.  The  vain  and  corrupt  heart  of  man  cannot 
better  be  resembled  then  by  a  belly-god,  host,  or  innkeeper 
which  welcometh  his  guests  with  smilings,  and  saluta 
tions,  and  a  thousand  welcomes,  and  rejoiceth  greatly  to 
have  their  company  to  dice,  cards,  eat,  drink,  and  be 
merry,  but  should  not  the  box  be  paid,  the  pot  be  filling, 
and  the  money  telling,  all  this  while,  the  epicure's  joy 
would  soon  be  turned  into  sorrow,  and  his  smiles  turned 
into  frowns,  and  the  door  set  open,  and  their  absence 
craved  :  even  so  men  blow  the  bellows  hard,  when  they 
have  an  iron  of  their  own  a  heating,  work  hard  whilst 
their  own  house  is  in  building,  dig  hard  whilst  their  own 
garden  is  in  planting,  but  is  it  so  as  the  profit  must  go 
wholly  or  partly  to  others ;  their  hands  wax  feeble,  their 
hearts  wax  faint,  they  grow  churlish,  and  give  cross 
answers,  like  Naball,  they  are  sour,  discontent,  and  nothing 
will  please  them.  And  where  is  that  man  to  be  found, 
that  will  disperse  abroad,  and  cast  his  bread  upon  the 
waters,  that  will  lend,  looking  for  nothing  again,  that  will 
do  all  duties  to  other  freely  and  cheerfully  in  conscience 
to  God,  and  love  unto  men,  without  his  close  and  secret 
ends  or  aiming  at  himself;  such  a  man,  out  of  doubt,  is  a 
black  swan,  a  white  crow  almost,  and  yet  such  shall  stand 
before  God  with  boldness  at  the  last  day,  when  others 
which  have  sought  themselves,  though  for  love  of  them 
selves  they  have  sought  heaven,  yea,  and  through  self-love 
persuaded  themselves  they  should  find  it,  yet  wanting 
love  unto  others,  they  will  be  found  as  sounding  brass, 
and  as  a  tinkling  cimbal,  and  whilst  they  have  neglected 
others,  and  not  cared  how  others  live,  so  as  themselves 
may  fare  well,  they  will  be  found  amongst  them,  that  the 
Lord  will  say  unto,  /  know  you  not,  depart  ye  cursed  into 
everlasting  fire,  Mat.  25.  41.  42. 

But  that  I  may  not  walk  in  generalities,  the  particular 


16 

ways  by  which  men  seek  their  own  are  these :  First,  such 
as  are  covetous,  seek  their  own  by  seeking  riches,  wealth, 
money,  as  Felix  pretending  love  unto  Paul,  sent  for  him 
often,  but  it  was  in  hope  of  money.  Many  there  are  who 
say,  who  will  shew  us  any  good,  Psal.  4.  7.  And  pretend 
religion,  as  some  of  the  Jews  did  the  keeping  of  the 
Sabbath,  which  yet  cried  out,  when  will  the  Sabbath  be 
done,  that  we  may  sell  corn,  and  get  gain  ;  if  a  man  can  tell 
how  to  get  gold  out  of  a  flint,  and  silver  out  of  the  ada 
mant,  no  pains  shall  be  spared,  no  time  shall  be  neglected, 
for  gold  is  their  hope,  and  the  wedge  of  gold  is  their 
confidence,  their  hearts  are  set  upon  the  pelf  of  this  world, 
and  for  love  of  it,  all  things  are  let  slip,  even  all  duties  to 
God  or  men,  they  care  not  how  basely  they  serve,  how 
wretchedly  they  neglect  all  others,  so  as  they  may  get 
wealth :  pinch  who  will,  and  wring  who  will ;  all  times 
are  alike  with  them,  and  they  run  for  the  bribe  and  Geha- 
zie  ;  and  this  is  the  first  way  that  men  seek  their  own. 

Now  the  contrary  is  seen  in  Nehemiah,  who  when  the 
people  were  hard  put  to  it,  and  the  land  raw,  he  took  not 
the  duties  which  were  due  to  him  being  a  magistrate,  he 
bought  no  land,  nor  grew  rich,  for  it  was  no  time :  but  he 
maintained  at  his  table  many  of  his  brethren  the  Jews, 
and  so  spent  even  his  own  proper  goods.  And  Paul 
sought  no  man's  gold  nor  silver,  but  though  he  had  author 
ity,  yet  he  took  not  bread  of  the  churches,  but  labored 
with  his  hands  :  and  why  ?  It  was  no  time  to  take,  some 
churches  were  poor  and  stood  in  want,  as  Tfassafanica, 
others  were  in  danger  to  be  preyed  upon  by  covetous 
belly-gods,  as  Corinth:  and  therefore  he  saw  it  no  fit  time 
now  to  take  any  thing  of  them. 

And  indeed  here  is  the  difference  between  a  covetous 
worldling,  and  an  honest  thrifty  Christian,  it  is  lawful 
sometimes  for  men  to  gather  wealth,  and  grow  rich,  even 
as  there  was  a  time  for  Joseph  to  store  up  corn,  but  a 
godly  and  sincere  Christian  will  see  when  this  time  is, 
and  will  not  hoard  up  when  he  seeth  others  of  his  brethren 
and  associates  to  want,  but  then  is  a  time,  if  he  have  any 
thing  to  fetch  it  out  and  disperse  it,  but  the  covetous  gath 
ers  goods,  he  like  Achan  covets  all  that  he  seeth ;  and 
neglects  no  time,  but  gathers  still  and  holds  all  fast,  and 


17 

if  it  were  to  save  the  life  of  his  brother,  his  bags  must  not 
be  diminished,  nor  his  chests  lighted,  nor  his  field  set  to 
sale,  gather  as  much  as  he  can,  but  it 's  death  to  diminish 
the  least  part  of  it. 

2.  The  second  way  by  which  men  seek  their  own,  is 
when  they  seek  ease,  or  pleasure,  as  the  Scribes  and  Phar 
isees,  who  would  not  touch  the  burden  with  one  of  their 
fingers ;  for  there  is  a  generation,  which  think  to  have 
more  in  this  world  then  Adam's  felicity  in  innocency,  be 
ing  born  (as  they  think)  to  take  their  pleasures,  and  their 
ease,  let  the  roof  of  the  house  drop  through,  they  stir  not ; 
let  the  field  be  overgrown  with  weeds,  they  care  not,  they 
must  not  foul  their  hand,  nor  wet  their  foot,  it 's  enough 
for  them  to  say,  Go  you,  not  let  us  go,  though  never  so 
much  need ;  such  idle  drones,  are  intolerable  in  a  set 
tled    commonwealth,  much    more  in  a  commonwealth 
which  is  but  as  it  were  in  the  bud ;  of  what  earth  I  pray 
thee  art  thou  made,  of  any  better  than  the  other  of  the 
sons  of  Adam  ?  t  And  canst  thou  see  other  of  thy  brethren 
toil  their  hearts  out,  and  thou  sit  idle  at  home,  or  takest 
thy  pleasure  abroad  ?     Remember  the  example  of  Uriah, 
who  would  not  take  his  ease  nor  his  pleasure,  though  the 
King  required  him,  and  why  ?     Because  his  brethren,  his 
associates,  better  men  than  himself  (as  he  esteemed  them) 
were  under  hard  labors  and  conditions,  lay  in  the  field 
in  tents,  caves,  &c. 

3.  The  third  way  is  when  men  seek  their  own  bellies, 
as  some  did  in  the  Apostles'  times,  which  went  about  with 
new  doctrines  and  devices,  knowing  that  the  people  had 
itching  ears,  and  would  easily  entertain  and  willingly  feed 
such  novelists,  which  brought  in  dissensions,  schisms,  and 
contentions,  and  such  were  rocks,  or  pillars  in  their  love- 
feasts,  as  Jude  speaketh,  ver.  12.     They  were  shadows  in 
God's  service,  but  when  feasting  came,  then  they  were 
substances,  then  they  were  in  their  element.     And  cer 
tainly  there  are  some  men  which  shape  even  their  religion, 
human  state,  and  all,  even  as  the  belly  cheer  is  best,  and 
that  they  must  have,  else  all  heart  and  life  is  gone ;  let  all 
conscience,  care  of  others  go,  let  Lazarus  starve  at  the  gate, 
let  JosepHs  affliction  be  increased,  they  must  have  their 
dishes,  their  dainties,  or  no  content.     The  contrary  was 

2 


18 

seen  in  Nehemiah,  who  would  not  take  his  large  portion 
allotted  to  the  governor,  because  he  knew  it  went  short 
with  others  of  his  brethren  ;  and  Uriah  would  not  receive 
the  King's  present,  and  go  banquet  with  his  wife,  because 
he  knew  the  whole  host  his  brethren  were  fain  to  snap 
short  in  the  fields. 

And  the  difference  between  a  temperate  good  man,  and 
a  belly-god  is  this  :  A  good  man  will  not  eat  his  morsels 
alone,  especially,  if  he  have  better  than  others,  but  if  by 
God's  providence,  he  have  gotten  some  meat  which  is  bet 
ter  than  ordinary,  and  better  than  his  other  brethren,  he 
can  have  no  rest  in  himself,  except  he  make  others  par 
take  with  him.  But  a  belly-god  will  slop  all  in  his  own 
throat,  yea,  though  his  neighbor  come  in  and  behold  him 
eat,  yet  his  griple-gut  shameth  not  to  swallow  all.  And 
this  may  be  done  sometimes,  as  well  in  mean  fare  as  in 
greater  dainties,  for  all  countries  afford  not  alike. 

4.  The  fourth  way  by  which  men  seek  their  own,  is  by 
seeking  outward  honor,  fame  and  respect  with  men ;  as 
King  Saul  when  he  had  lost  all  respect  and  favor  with 
God,  then  thought  to  give  content  to  his  heart  by  being 
honored  before  the  Elders  of  the  people ;  and  it  is  won 
derful  to  see  how  some  men  are  desirous  of  vain  glory, 
Gal.  5.  26.  And  how  earnestly  they  seek  praise,  favor, 
and  respect  with  men,  and  can  have  no  quiet  longer  than 
their  worldly  favor  lasteth,  and  that  they  will  have  what 
dishonor  soever  come  to  God,  or  disgrace  unto  men,  yea, 
they  will  disgrace,  reproach,  and  disdain  others,  to  gain 
honor  and  advancement  to  themselves,  yea,  they  will 
make  bold  with  the  Scriptures  and  Word  of  God,  to  wrest 
and  wring,  and  slight  it  over  for  their  credit's  sake.  And 
let  a  man  mark  some  men's  talk,  stories,  discourses,  &c. 
and  he  shall  see  their  whole  drift  is  to  extol  and  set  out 
themselves,  and  get  praise  and  commendation  of  men. 

Now  the  contrary  was  seen  in  Paul,  he  saith,  He  needed 
no  letters  of  commendations,  2  Cor.  3.  2.     And  again,  He  is 
not  affected  with,  meris  praise,  I  Cor.  10.  12.     Aiid  here  is 
indeed  the  difference  between  an  humble-minded  Chris 
tian,  and  a  proud  self-lover;  an  humble  man  often  hath 
E raise,  as  David,  Hezekiah,  and  Josiah,  but  he  seeks  it  not, 
e  desires  it  not,  he  is  content  to  go  without  it,  he  loves 


19 

not  the  praise  of  men,  for  he  knows  it  but  froth  and  van 
ity  :  but  a  proud  self-lover,  he  seeks  it  still,  get  it  or  not 
get  it,  and  if  he  get  it  he  is  fully  satisfied,  if  he  get  it  not 
he  hangs  his  head  like  a  bull-rush,  and  hath  no  comfort. 

5.  The  fifth  way  by  which  men  seek  their  own,  is  by 
seeking  to  have  their  wills ;  as  the  wrong  doers  in  Corinth, 
who  thought  it  not  enough  to  do  wrong  and  harm  to  their 
brethren,  but  to  have  their  wills  enough  of  them,  drew 
them  before  the  Heathen  magistrates. 

And  truly  some  men  are  so  prince-like,  or  rather  Papal, 
that  their  very  will  and  word  is  become  a  law,  and  if  they 
have  said  it,  it  must  be  so,  else  there  is  no  rest  or  quiet 
ness  to  be  had,  let  never  so  many  reasons  be  brought  to 
the  contrary,  it  is  but  fighting  with  the  wind.  They  are 
like  the  obstinate  Jews,  who  when  against  God's  law,  and 
reason,  they  asked  a  King,  though  Samuel  shewed  them 
that  it  would  turn  in  the  end  to  their  own  smart,  yet  still 
held  the  conclusion,  and  said,  nay,  But  we  will  have  a 
King,  1  Sam.  8.  19.  Thus  men  are  caught  by  their  own 
words,  and  insnared  by  the  straitness  of  their  own  hearts, 
and  it  is  death  to  them  not  to  have  their  wills,  and  howso 
ever  sometimes  (like  Jezebel)  they  are  cut  short  of  their 
purposes,  yet  self-willed  men  will  strut  and  swell  like 
Absalom,  saying  neither  good  nor  bad,  2  Sam.  13.  22.  but 
hope  for  the  day,  and  threaten  like  prophane  Esau,  Gen. 
27.  41.  Now  the  contrary  is  seen  in  David,  though  a 
prince,  a  captain,  a  warrior,  who  having  said,  yea 
sworn,  that  he  would  kill  Nabal,  and  all  his  family  that 
day,  yet  upon  reasonable  counsel  given,  and  that  by  a 
weak  woman,  he  changed  his  mind,  altered  his  purpose, 
and  returned,  without  striking  one  stroke,  an  example 
rare,  and  worthy  imitation ;  and  when  men  are  sick  of  will, 
let  them  think  of  David,  it  was  his  grace  and  honor  to  go 
back  from  his  word  and  practice,  when  reason  came.  So 
was  it  Herod's  disgrace  and  shame  to  hold  his  word  and 
will  against  reason  and  conscience,  Math.  14.  8,  9. 

Quest.  But  some  men  happily  will  say  unto  me,  It  is 
true,  that  men  seek  their  own  by  all  these  ways,  But  what 
should  be  the  reason  and  cause  of  this  ?  that  men  seek  so  earn 
estly  themselves,  in  seeking  riches,  honor,  ease,  belly-cheer,  will, 
§c.  something  there  is  that  carrieth  them. 


20 

Ans.  True,  and  the  reasons  and  causes  are  specially 
these  three : 

First,  pride  and  high  conceitedness,  when  men  over 
value  themselves :  and  this  made  Absalom  to  seek  his 
father's  kingdom,  because  he  thought  himself  worthy  of 
it.  2  Sam.  15.  4.  This  made  Haman  so  sore  vexed,  be 
cause  Mordecai  bowed  not  to  him,  because  he  highly 
valued  himself,  Esther,  3.  5. 

And  surely  that  which  a  man  valueth  much,  he  giveth 
much  respect  to,  and  so  it  is  a  sure  sign  that  a  man  loves 
himself  most  when  he  giveth  most  to  himself;  and  some 
intolerable  proud  persons  even  think  all  the  world  is  for 
them,  and  all  their  purposes  and  endeavors  shew  what  a 
large  conceit  they  have  of  themselves. 

Secondly,  want  of  due  consideration  and  valuation  of 
other  men's  endowments,  abilities  and  deserts  ;  when  men 
pass  those  things  by,  though  they  have  both  seen,  heard, 
and  felt  them ;  as  Pharaohs  butler  forgot  Joseph's  eminen- 
cy  when  he  was  restored  to  his  place,  Gen.  40.  23.  So 
men  used  to  write  their  own  good  actions  in  brass,  but 
other  men's  in  ashes,  never  remembering  nor  considering 
the  pains,  labor,  good  properties,  &c.  which  others  have, 
and  so  they  have  no  love  to  them,  but  only  to  themselves ; 
as  if  God  had  made  all  other  men  unreasonable  beasts, 
and  them  only  reasonable  men. 

Thirdly,  want  of  heavenly  conversation,  and  spiritual 
eye  to  behold  the  glory,  greatness,  and  majesty,  and  good 
ness  of  Grod  ;  as  the  Queen  of  Sheba,  thought  highly  of  her 
own  glory,  wisdom  and  happiness,  till  she  saw  Solomon's 
wisdom  and  glory,  and  then  she  cried  out,  not  of  the  hap 
piness  of  her  own  servants,  but  of  his  servants  that  stood 
before  him,  1  Kings  10.  7,  8.  And  verily,  if  men  were  con 
versant  courtiers  in  Heaven,  they  would  cry  out  with 
Paul,  Rom.  11.  33.  Oh  the  depth  of  the  riches,  wisdom,  and 
knowledge  of  God,  fyc.  and  would  be  ashamed  of  their  own 
sinfulness,  nakedness  and  misery;  for,  as  countrymen 
which  never  saw  the  state  of  cities,  nor  the  glory  of 
courts,  admire  even  their  own  country  Orders :  And  as 
the  savages  here  which  are  clad  in  skins,  and  creep  in 
woods  and  holes,  think  their  own  brutish  and  inhuman 
life  the  best,  which  if  they  saw  and  did  rightly  apprehend 


21 

the  benefit  of  comely  humanity,  the  sweetness  of  reli 
gion  and  the  service  of  God,  they  would  even  shamefully 
hide  themselves  from  the  eye  of  all  noble  Christians. 
Even  so,  if  men  in  serious  contemplation,  by  the  eye  of 
faith,  would  behold  the  glory  of  God,  and  what  great 
riches,  beauty,  fulness,  perfection,  power,  dignity  and 
greatness  is  in  God,  they  would  leave  admiring  of  them 
selves,  and  seeking  of  themselves,  and  would  say  with 
David,  What  am  I?  And  tvhat  is  my  father's  house  ?  that 
thou  shouldest  thus  bless  me  ?  2  Sam.  7.  18.  Yea  What  is  man? 
or  the  son  of  man  that  thou  so  regardest  him  ?  Psal.  8.  3. 

But  it  is  time  to  come  to  apply  these  things  more  par 
ticularly  to  ourselves,  and  see  what  Use  is  to  be  made  of 
them. 

Use  1.  Is  it  so,  that  God  seeth  a  proneness  in  all  the 
sons  of  Adam,  to  seek  themselves  too  much,  and  hath 
given  them  warnings  and  watch-words  thereof;  as  we 
have  heard,  and  doth  experience  confirm  it?  Then  hence 
are  reproved  a  number  of  men,  who  think  they  can  never 
shew  love  enough  to  themselves,  nor  seek  their  own 
enough,  but  think  all  cost,  charges,  cherishing,  praise, 
honor,  &c.  too  little  for  them,  and  no  man  needeth  to  say 
to  them,  as  Peter  did  to  Christ,  favor  thy  self;  but  if  they 
do  a  little  for  another  man,  they  account  it  a  great  matter, 
though  it  be  but  a  morsel  of  bread,  or  a  single  penny ; 
but  no  varieties  of  dainties  is  too  good  for  them,  no  silk, 
purple,  cloth,  or  stuff  is  too  good  to  clothe  them,  the  poor 
man's  idleness  and  ill  husbandry  is  oft  thrown  in  his  dish, 
but  their  own  carnal  delights  and  fleshy  wantonness  is 
never  thought  upon :  and  why  ?  Because  they  think 
even  God  and  man  owes  all  to  them,  but  they  owe  noth 
ing  to  none.  Why,  thou  foolish  and  besotted  man,  hath 
not  the  Holy  Ghost  read  it  in  the  very  face  of  every  son 
of  Adam,  that  he  is  too  apt  to  seek  his  own,  and  art  thou 
wiser  than  God,  to  think  thou  never  seekest  thine  own 
enough  ?  or  dreamest  thou  that  thou  art  made  of  other, 
and  better  mettle  than  other  men  are  ?  Surely,  I  know 
no  way  to  escape,  having  of  corruption  to  thy  father,  and 
the  worm  to  thy  sister  and  brother.  And  if  God  had 
any  where  in  all  the  Scriptures  said,  love  thyself  make 
much  of  thyself,  provide  for  one,  &;c.  there  were  some 


22 

reason  for  thee  to  take  up  the  niggard's  proverbs,  Every 
man  for  himself,  and  God  for  us  all;  Charity  bcginneth  at 
home,  fyc.  But  God  never  taught  thee  these  things ;  No,  they 
are  Satan's  positions.  Doth  God  ever  commend  a  man 
for  carnal  love  of  himself  ?  Nay  he  brands  it,  and  dis- 
graceth  it,  as  self  love,  talcing  thought  for  the  flesh;  loving 
of  pleasure,  fyc.  Rom.  13.  14.  2  Tim.  34. 

Obj.  It  is  a  point  of  good  natural  policy,  for  a  man  to 
care  and  provide  for  himself. 

Ans.  Then  the  most  fools  have  most  natural  policy, 
for  you  see  not  the  greatest  drones  and  novices,  either  in 
church,  or  commonwealth,  to  be  the  greatest  scratchers 
and  scrapers,  and  gatherers  of  riches  ?  Are  they  not  also 
for  the  most  part,  best  fed  and  clad  ?  And  live  they  not 
most  easily?  What  shall  I  say?  Even  hogs,  dogs,  and 
brute  beasts  know  their  own  ease,  and  can  seek  that 
which  is  good  for  themselves  ;  and  what  doth  this  shifting, 
progging,  and  fat  feeding  which  some  use,  more  resemble 
any  thing  than  the  fashion  of  hogs  ?  And  so  let  it  be  what 
natural  policy  it  will. 

Use  2.  If  God  see  this  disease  of  self-love  so  danger 
ous  in  us,  then  it  standeth  us  all  in  hand  to  suspect  our 
selves,  and  so  to  seek  out  the  root  of  this  disease,  that  it  may 
be  cured.  If  a  learned  physician,  shall  see  by  our  coun 
tenance  and  eye,  that  we  have  some  dangerous  disease 
growing  on  us,  our  hearts  will  smite  us,  and  we  will 
bethink  ourselves  where  the  most  grief  lieth,  and  how  it 
should  come,  whether  with  cold,  heat,  surfeit,  over-flowing 
of  blood,  or  through  griefj  melancholy,  or  any  such  way, 
and  every  man  will  bestir  himself  to  get  rid  of  it,  and  will 
prevent  always  that  which  feeds  the  disease,  and  cherish 
all  courses  that  would  destroy  it. 

Now,  how  much  more  ought  we  to  bestir  ourselves,  for 
this  matter  of  self  love,  since  God  himself  hath  cast  all 
our  waters,  and  felt  all  our  pulses,  and  pronounceth  us  all 
dangerously  sick  of  this  disease?  Believe  it,  God  cannot 
lie,  nor  be  deceived ;  He  that  made  the  heart,  doth  not  he 
know  it  ?  Let  every  man's  heart  smite  him,  and  let  him 
fall  to  the  examination  of  himself  and  see  first,  whether 
he  love  not  riches  and  worldly  wealth  too  much,  whether 
his  heart  be  not  too  jocund  at  the  coming  of  it  in,  and  too 


23 

heavy  at  the  going  of  it  out,  for  if  you  find  it  so  there  is 
great  danger,  if  thou  canst  riot  buy  as  if  thou  possessed 
not,  and  use  this  world  as  though  thou  used  it  not,  (i  Cor. 
7.  30,  31.)  thou  art  sick,  and  had  need  to  look  to  it.  So, 
if  thou  lovest  thine  ease  and  pleasure,  see  whether  thou 
can  be  content  to  receive  at  God's  hands  evil  as  well  as 
good,  (Job  2.  10.)  whether  thou  have  learned  as  well  to 
abound  as  to  want,  (Phil.  4.  10.)  as  weh1  to  endure  hard 
labor,  as  to  live  at  ease ;  and  art  as  willing  to  go  to  the 
house  of  mourning  as  to  the  house  of  mirth,  (Eccl  7.  6.) 
for,  else,  out  of  doubt,  thou  lovest  thy  carnal  pleasure  and 
ease  too  much. 

Again,  see  whether  thy  heart  cannot  be  as  merry,  and 
thy  mind  as  joyful,  and  thy  countenance  as  cheerful,  with 
coarse  fare,  with  pulse,  with  bread  arid  water  (if  God 
offer  thee  no  better,  nor  the  times  afford  other)  as  if  thou 
had  the  greatest  dainties:  (Dan.  1.  15.)  So  also  whether 
thou  can  be  content  as  well  with  scorns  of  men,  when 
thou  hast  done  well,  as  with  their  praises,  so  if  thou  can 
with  comfort  and  good  conscience  say,  I  pass  little  for 
man's  judgment ;  whether  thou  can  do  thy  duty  that  God 
requireth,  and  despise  the  shame,  referring  thyself  unto 
God,  for  if  thou  be  disheartened,  discouraged,  and  weak 
ened  in  any  duty  because  of  men's  dispraises,  its  a  sign 
thou  lovest  thyself  too  much. 

So  for  the  will,  if  thou  can  be  content  to  give  way  even 
from  that  which  thou  hast  said  shall  be,  yea,  vowed  shall 
be.  when  better  reason  cometh,  and  hast  that  reverence  of 
other  men,  as  that  when  it  stand eth  but  upon  a  matter  of 
will,  thou  art  as  willing  their  wills  should  stand  as  thine, 
and  art  not  sad,  churlish,  or  discontented,  (i  Kings  21.  4.)  but 
cheerful  in  thine  heart,  though  thy  will  be  crossed,  it  is  a 
good  sign,  but  if  not,  thou  art  sick  of  a  self-will,  and  must 
purge  it  out.  I  the  rather  press  these  things,  because  I 
see  many  men  both  wise  and  religious,  which  yet  are  so 
tainted  with  this  pestilent  self-love,  as  that  it  is  in  them 
even  as  a  dead  fly  to  the  apothecaries'  ointment,  spoiling 
the  efficacy  of  all  their  graces,  making  their  lives  uncom 
fortable  to  themselves,  and  unprofitable  to  others,  being 
neither  fit  for  church  nor  commonwealth,  but  have  even 
their  very  souls  in  hazard  thereby,  and  therefore  who 
can  say  too  much  against  it. 


24 

It  is  reported,  that  there  are  many  men  gone  to  that 
other  plantation  in  Virginia,  which,  whilst  they  lived  in 
England,  seemed  very  religious,  zealous,  and  conscion- 
able ;  and  have  now  lost  even  the  sap  of  grace,  and  edge 
to  all  goodness ;  and  are  become  mere  worldlings.  This 
testimony  I  believe  to  be  partly  true,  and  amongst  many 
causes  of  it,  this  self-love  is  not  the  least  It  is  indeed  a 
matter  of  some  commendation  for  a  man  to  remove  him 
self  out  of  a  thronged  place  into  a  wide  wilderness ;  to 
take  in  hand  so  long  and  dangerous  a  journey,  to  be  an 
instrument  to  carry  the  Gospel  and  humanity  among  the 
brutish  heathen ;  but  there  may  be  many  goodly  shews 
and  glosses  and  yet  a  pad  in  the  straw,  men  may  make  a 
great  appearance  of  respect  unto  God,  and  yet  but  dis 
semble  with  him,  having  their  own  lusts  carrying  them : 
and,  out  of  doubt,  men  that  have  taken  in  hand  hither  to 
come,  out  of  discontentment  in  regard  of  their  estates  in 
England;  and  aiming  at  great  matters  here,  affecting 
it  to  be  gentlemen,  landed  men,  or  hoping  for  office, 
place,  dignity,  or  fleshly  liberty ;  let  the  shew  be  what  it 
will,  the  substance  is  naught,  and  that  bird  of  self-love 
which  was  hatched  at  home,  if  it  be  not  looked  to,  will  eat 
out  the  life  of  all  grace  and  goodness :  and  though  men 
have  escaped  the  danger  of  the  sea,  and  that  cruel  mor 
tality,  which  swept  away  so  many  of  our  loving  friends 
and  brethren ;  yet  except  they  purge  out  this  self-love,  a 
worse  mischief  is  prepared  for  them :  And  who  knoweth 
whether  God  in  mercy  have  delivered  those  just  men 
which  here  departed,  from  the  evils  to  come ;  and  from 
unreasonable  men,  in  whom  there  neither  was,  nor  is,  any 
comfort,  but  grief,  sorrow,  affliction,  and  misery,  till  they 
cast  out  this  spawn  of  self-love. 

But  I  have  dwelt  too  long  upon  this  first  part ;  I  come 
now  to  the  second,  which  concerns  an  Exhortation,  as  I 
shewed  yon,  in  the  Division. 

Sut  every  man  another's  wealth. 

In  direct  opposition,  he  should  say,  Let  every  man  seek 
another's,  but  the  first  part  being  compared  with  the  latter, 
and  (seek)  being  taken  out  of  the  former  and  put  to  the 
latter,  and  (wealth)  taken  out  or  rather  implied,  in  the 
former,  the  whole  sentence  is  thus  resolved,  Let  no  man 
seek  his  own  wealth,  but  let  every  man  seek  another's  wealth. 


25 

And  the  word  here  translated  ivealth,  is  the  same  with 
that  in  Rom.  13.  4.  and  may  not  be  taken  only  for  riches, 
as  Englishmen  commonly  understand  it,  but  for  all  kinds 
of  benefits,  favors,  comforts  either  for  soul  or  body ;  and 
so  here  again,  as  before  you  must  understand  an  Affirm 
ative  Commandment,  as  the  Negative  was  before:  and 
least  any  should  say,  If  I  may  not  seek  my  own  good,  I 
may  do  nothing ;  Yes  saith  Paul,  I'll  tell  thee,  thou  shalt 
seek  the  good  of  another,  whereas  now  all  thy  seeking 
helps  but  one,  by  this  means  thou  shalt  help  many :  and 
this  is  further  enforced  by  these  two  circumstances,  (no 
man)  may  seek  his  own,  be  he  rich,  learned,  wise,  &c.  But 
every  man  must  seek  the  good  of  another. 

The  point  of  instruction  is  taken  from  the  very  letter 
and  phrase,  viz. 

Doct.  2.  A  man  must  seek  the  good,  the  wealth,  the  profit 
of  others. 

I  say  he  must  seek  it,  he  must  seek  the  comfort,  profit 
and  benefit  of  his  neighbor,  brother,  associate,  &c.  His 
own  good  he  need  not  seek,  it  will  offer  itself  to  him  every 
hour ;  but  the  good  of  others  must  be  sought,  a  man  must 
not  stay  from  doing  good  to  others  till  he  is  sought  unto, 
pulled  and  hauled,  (as  it  were)  like  the  unjust  judge,  for 
every  benefit  that  is  first  craved,  cometh  too  late.  And 
thus  the  ancient  patriarchs  did  practice,  when  the  travel 
ler  and  wayfaring  men  came  by,  they  did  not  tarry  till 
they  came  arid  asked  relief  and  refreshment,  but  sat  at 
the  gates  to  watch  for  such,  (Judges  19.  20,  21)  and  looked 
in  the  streets  to  find  them,  yea,  set  open  their  doors  that 
they  might  freely  and  boldly  enter  in.  And  howsoever, 
some  may  think  this  too  large  a  practice,  since  now  the 
world  is  so  full  of  people,  yet  I  see  not  but  the  more 
people  there  is,  the  larger  charity  ought  to  be. 

But  be  it  so,  as  a  man  may  neglect,  in  some  sort  the 
general  world,  yet  those  to  whom  he  is  bound,  either  in 
natural,  civil,  or  religious  bands,  them  he  must  seek  how 
to  do  them  good.  A  notable  example  you  have  in  David, 
who,  because  there  was  twixt  him  and  Jonathan  a  band 
and  covenant,  therefore  he  enquired,  Whether  there  was 
any  left  of  the  house  of  Saul,  to  whom  he  might  shew  mercy 
for  Jonathan's  sake,  2  Sam.  9.  1.  So  this  people  of  Corinth, 


26 

to  whom  Paul  writeth,  they  were  in  a  spiritual  league  and 
covenant  in  the  Gospel,  and  so  were  a  body.  Now  for  one 
member  in  the  body  to  seek  himself,  and  neglect  all  oth 
ers  were,  as  if  a  man  should  clothe  one  arm  or  one  leg  of 
his  body  with  gold  and  purple,  and  let  all  the  rest  of  the 
members  go  naked.  1  Cor.  12.  27. 

Now  brethren,  I  pray  you,  remember  yourselves,  and 
know,  that  you  are  not  in  a  retired  monastical  course,  but 
have  given  your  names  and  promises  one  to  another  and 
covenanted  here  to  cleave  together  in  the  service  of  God, 
and  the  King ;  What  then  must  you  do  ?  May  you  live 
as  retired  hermits  ?  and  look  after  no  body  ?  Nay,  you 
must  seek  still  the  wealth  of  one  another ;  and  enquire 
as  David,  how  liveth  such  a  man  ?  How  is  he  clad  ? 
How  is  he  fed  ?  He  is  my  brother,  my  associate ;  we 
ventured  our  lives  together  here,  and  had  a  hard  brunt  of 
it  and  we  are  in  league  together.  Is  his  labor  harder 
than  mine  ?  surely  I  will  ease  him  ;  hath  he  no  bed  to  lie 
on  ?  why,  I  have  two,  I'll  lend  him  one ;  hath  he  no 
apparel  ?  why,  I  have  two  suits,  I'll  give  him  one  of  them ; 
eats  he  coarse  fare,  bread  and  water,  and  I  have  better, 
why,  surely  we  will  part  stakes.  He  is  as  good  a  man  as 
I,  and  we  are  bound  each  to  other,  so  that  his  wants  must 
be  my  wants,  his  sorrows  my  sorrows,  his  sickness  my 
sickness,  and  his  welfare  my  welfare,  for  I  am  as  he  is.  And 
such  a  sweet  sympathy  were  excellent,  comfortable,  yea, 
heavenly,  and  is  the  only  maker  and  conserver  of 
churches  and  commonwealths,  and  where  this  is  wanting, 
ruin  comes  on  quickly,  as  it  did  here  in  Corinth. 

But  besides  these  motives,  there  are  other  reasons  to 
provoke  us  not  only  to  do  good  one  to  another ;  but  even 
to  seek  and  search  how  to  do  it. 

1.  As  first,  to  maintain  modesty  in  all  our  associates, 
that  of  hungry  wanters,  they  become  not  bold  beggars 
and  impudent  cravers ;  for  as  one  saith  of  women,  that, 
when  they  have  lost  their  shamefacedness,  they  have  lost 
half  their  honesty,  so  may  it  be  truly  said  of  a  man  that 
when  he  hath  lost  his  modesty,  and  puts  on  a  begging 
face,  he  hath  lost  his  majesty,  and  the  image  of  that  noble 
creature  ;  and  man  should  not  beg  and  crave  of  man,  but 
only  of  God.  True  it  is,  that  as  Christ  was  fain  to  crave 


27 

water  of  the  Samaritan  woman,  (John  4.  5.)  so  men  are 
forced  to  ask  sometimes  rather  than  starve,  but  indeed  in 
all  societies  it  should  be  offered  them.  Men  often  com 
plain  of  men's  boldness  in  asking,  but  how  cometh  this  to 
pass,  but  because  the  world  have  been  so  full  of  self-lovers 
as  no  man  would  offer  their  money,  meat,  garments, 
though  they  saw  men  hungry,  harborless,  poor,  and 
naked  in  the  streets ;  and  what  is  it  that  makes  men 
brazen-faced,  bold,  brutish,  tumultuous,  but  because  they 
are  pinched  with  want,  and  see  others  of  their  companions 
(which  it  may  be  have  less  deserved)  to  live  in  prosperity 
and  pleasure  ? 

2.  It  wonderfully   encourageth  men  in  their  duties, 
when  they  see  the   burthen  equally   borne;    but  when 
some  withdraw  themselves  and  retire  to  their  own  partic 
ular  ease,  pleasure,  or  profit ;  what  heart  can  men  have  to 
go  on  in  their  business  ?  when  men  are  come  together  to 
lift  some  weighty  piece  of  timber  or  vessel ;  if  one  stand 
still  and  do  not  lift,  shall  not  the  rest  be  weakened  and 
disheartened  ?  Will  not  a  few  idle  drones  spoil  the  whole 
stock  of  laborious  bees  :  so  one  idle-belly,  one  murmurer, 
one  complainer,  one  self-lover  will  weaken  and  dishearten 
a  whole  colony.      Great  matters  have  been  brought  to 
pass  where  men  have  cheerfully  as  with  one  heart,  hand, 
and  shoulder,  gone  about  it,  both  in  wars,  buildings,  and 
plantations,  but  where  every  man  seeks  himself,  all  com 
eth  to  nothing. 

3.  The  present  necessity  requireth  it,  as  it  did  in  the 
days  of  the  Jews>  returning  from  captivity,  and  as  it  was 
here   in    Corinth.       The   country  is   yet  raw,   the   land 
untilled,  the  cities  not  builded,  the  cattle  not  settled,  we 
are  compassed  about  with  a  helpless  and  idle  people,  the 
natives  of  the  country,  which  cannot  in  any  comely  or 
comfortable  manner  help  themselves,  much  less  us.     We 
also  have  been  very  chargeable  to  many  of  our  loving 
friends,  which  helped  us  hither,  and  now  again  supplied 
us,  so  that  before  we  think  of  gathering  riches,  we  must 
even  in   conscience  think  of  requiting  their  charge,  love 
and  labor,  and  cursed  be  that  profit  and  gain  which  aim- 
eth  not  at  this.     Besides,  how  many  of  our  dear  friends 
did  here  die  at  our  first  entrance,  many  of  them  no  doubt 


28 

for  want  of  good  lodging,  shelter,  and  comfortable  things, 
and  many  more  may  go  after  them  quickly,  if  care  be  not 
taken.  Is  this  then  a  time  for  men  to  begin  to  seek 
themselves  ?  Paul  saith,  that  men  in  the  last  days  shall 
be  lovers  of  themselves,  (2  Tim.  3.  2.)  but  it  is  here  yet 
but  the  first  days,  and  (as  it  were)  the  dawning  of  this 
new  world,  it  is  now  therefore  no  time  for  men  to  look  to 
get  riches,  brave  clothes,  dainty  fare,  but  to  look  to  present 
necessities ;  it  is  now  no  time  to  pamper  the  flesh,  live  at 
ease,  snatch,  catch,  scrape,  and  pill,  and  hoard  up,  but  rather 
to  open  the  doors,  the  chests,  and  vessels,  and  say,  brother, 
neighbor,  friend,  what  want  ye,  any  thing  that  I  have  ? 
make  bold  with  it,  it  is  yours  to  command,  to  do  you  good, 
to  comfort  and  cherish  you,  and  glad  I  am  that  I  have  it 
for  you. 

4.  And  even  the  example  of  God  himself  whom  we 
should  follow  in  all  things  within  our  power  and  capacity, 
may  teach  us  this  lesson,  for  (with  reverence  to  his  Maj 
esty  be  it  spoken)  he  might  have  kept  all  grace,  goodness, 
and  glory  to  himself!  but  he  hath  communicated  it  to  us, 
even  as  far  as  we  are  capable  of  it  in  this  life,  and  will 
communicate  his  glory  in  all  fulness  with  his  elect  in 
that  life  to  come ;  even  so  his  son  Jesus  Christ  left  his 
glory  eclipsed  for  a  time,  and  abased  himself  to  a  poor 
and  distressed  life  in  this  world,  that  he  might,  by  it,  bring 
us  to  happiness  in  the  world  to  come.     If  God  then  have 
delighted  in  thus  doing  good  and  relieving  frail  and  mise 
rable  man,  so  far  inferior  to  himself,  what  delight  ought 
man  to  have  to  relieve  and  comfort  man,  which  is  equal  to 
himself? 

5.  Even  as  we  deal  with  others,  ourselves  and  others 
shall  be  dealt  withal.     Carest  thou  not  how  others  fare, 
how  they  toil,  are  grieved,  sick,  pinched,  cold,  harborless, 
so  as  thou  be  in  health,  livest  at  ease,  warm  in  thy  nest, 
farest  well  ?     The  days  will  come  when  thou  shalt  labor 
and  none  shall  pity  thee,  be  poor  and  none  relieve  thee, 
be  sick,  and  lie  and  die  and  none  visit  thee,  yea,  and  thy 
children  shall  lie  and  starve  in  the  streets,  and  none  shall 
relieve  them,  for  it  is  the  merciful  that  shall  obtain  mercy ; 
Mat.  5.  7.  and  tJie  memory  of  the  just  shall  be  blessed  even 
in  his  seed;  Prov.  10.  and  a  merciful  and   loving  man 


29 

when  he  dies,  though  he  leave  his  children  small  and 
desolate,  yet  every  one  is  mercifully  stirred  up  for  the 
father's  sake  to  shew  compassion,  but  the  unkindness, 
currishness,  and  self-love  of  a  father,  is  through  God's 
just  judgment  recompensed  upon  the  children  with  neg 
lect  and  cruelty. 

6.  Lastly,  That  we  may  draw  to  an  end ;  A  merciless 
man,  and  a  man  without  natural  affection  or  love,  is  reck 
oned  among  such  as  are  given  over  of  God  to  a  reprobate 
mind,  (Rom.  1.  30.)  and  (as  it  were)  transformed  into  a 
beast-like  humor ;  for,  what  is  man  if  he  be  not  sociable, 
kind,  affable,  free-hearted,  liberal;  he  is  a  beast  in  the 
shape  of  a  man;  or  rather  an  infernal  spirit,  walking 
amongst  men,  which  makes  the  world  a  hell  what  in  him 
lieth ;  for,  it  is  even  a  hell  to  live  where  there  are  such 
men  :  such  the  Scriptures  calleth  Nabals,  which  signifieth 
fools,  (Psal  14.  1.)  and  decayed  men,  which  have  lost  both 
the  sap  of  grace  and  nature ;  and  such  merciless  men  are 
called  goats,  and  shall  be  set  at  Christ's  left  hand  at  the 
last  day,  (Math.  25.  33.)  Oh  therefore  seek  the  wealth  one  of 
another. 

Obj.  But  some  will  say,  It  is  true,  and  it  were  well  if 
men  would  so  do,  but  we  see  every  man  is  so  for  himself,  as 
that  if  I  should  not  do  so,  I  should  do  full  ill,  for  if  I  have 
it  not  of  my  own,  I  may  snap  short  sometimes,  for  I  see 
no  body  showeth  me  any  kindness,  nor  giveth  me  any  thing ; 
if  I  have  gold  or  silver,  that  goeth  for  payment,  and  if  I 
want  it  I  may  lie  in  the  street,  therefore  I  had  best  keep  that 
I  have,  and  not  be  so  liberal  as  you  would  have  me,  except  I 
saw  others  ivould  be  so  towards  me. 

Ans.  This  Objection  seemeth  but  equal  and  reasona 
ble,  as  did  the  Answer  of  Nabal  to  Davids  men,  but  it  is 
most  foolish  and  carnal,  as  his  also  was ;  for,  if  we  should 
measure  our  courses  by  most  men's  practices,  a  man 
should  never  do  any  godly  duty ;  for,  do  not  the  most, 
yea,  almost  all,  go  the  broad  way  that  leadeth  to  death 
and  damnation,  (Luke.  18.  23,  24.)  Who  then  will  follow 
a  multitude  ?  It  is  the  word  of  God,  and  the  examples  of 
the  best  men  that  we  must  follow.  And  what  if  others 
will  do  nothing  for  thee,  but  are  unkind  and  unmerciful 
to  thee  ?  Knowest  thou  not  that  they  which  will  be  the 


30 

children  of  God  must  be  kind  to  the  unkind,  loving  to 
their  enemies,  and  bless  those  that  curse  them  ?  (Mat.  5. 
44,  47.)  If  all  men  were  kind  to  thee,  it  were  but  publi 
cans'  righteousness  to  be  kind  to  them  ?  If  all  men  be 
evil,  wilt  thou  be  so  too  ?  When  David  cried  out,  Help 
Lord,  for  not  a  godly  man  is  left,  Psal.  12.  1.  did  he  him 
self  turn  ungodly  also  ?  Nay,  he  was  rather  the  more 
strict.  So,  if  love  and  charity  be  departed  out  of  this 
world,  be  thou  one  of  them  that  shall  first  bring  it  in 
again. 

And  let  this  be  the  first  rule,  which  I  will  with  two  others 
conclude  for  this  time. 

1.  Never  measure  thy  course  by  the  most,  but  by  the 
best,  yea,  and  principally  by  God's  word  :  Look  not  what 
others  do  to  thee,  but  consider  what  thou  art  to  do  to 
them  :   seek  to  please  God,  not  thyself     Did  they  in  Mat. 
25.  44.  plead,  that  others  did  nothing  for  them  ?     No  such 
matter,  no  such  plea  will  stand  before  God,  his  word  is 
plain   to   the   contrary,  therefore,  though   all   the   world 
should  neglect  thee,  disregard  thee,  and  contemn  thee, 
yet  remember  thou  hast  not  to  do  with  men,  but  with  the 
highest  God,  and  so  thou  must  do  thy  duty  to  them  not 
withstanding. 

2.  And  let  there  be  no  prodigal  person  to  come  forth 
and  say,  Give  me  the  portion  of  lands  and  goods  that  ap- 
pertaineth  to  me,  and  let  me  shift  for  myself;  Luke  15.  12. 
It  is  yet  too  soon  to  put  men  to  their  shifts ;  Israel  was 
seven  years  in  Canaan,  before  the  land  was  divided  unto 
tribes,  much  longer  before  it  was  divided  unto  families  : 
and  why  wouldst  thou  have  thy  particular  portion,  but 
because  thou  thinkest  to  live  better  than  thy  neighbor, 
and  scornest  to  live  so  meanly  as  he  ?  but  who,  I  pray 
thee,  brought  this   particularizing  first  into   the  world? 
Did  not  Satan,  who  was  not  content  to  keep  that  equal 
state  with  his  fellows,  but  would  set  his  throne  above  the 
stars  ?     Did  not  he  ako  entice  man  to  despise  his  general 
felicity  and  happiness,  and  go  try  particular  knowledge  of 
good  and  evil ;  and  nothing  in  this  world  doth  more  re 
semble  heavenly  happiness,  than  for  men  to  live  as  one, 
being  of  one  heart,  and  one  soul ;  neither  any  thing  more 
resembles  hellish  horror,  then  for  every  man  to  shift  for 
himself;  for  if  it  be  a  good  mind  and  practise,  thus  to  affect 


31 

particulars,  mine  and  thine,  then  it  should  be  best  also  for 
God  to  provide  one  heaven  for  thee,  and  another  for  thy 
neighbor. 

Object.  But  some  will  say,  If  all  men  will  do  their  en 
deavors  as  I  do  I  could  be  content  ivith  this  generality, — 
but  many  are  idle  and  slothful,  and  cat  up  others'  labors,  and 
therefore  it  is  best  to  part,  and  then  every  man  may  do  his 
pleasure. 

First,  this,  indeed,  is  the  common  plea  of  such  as  will 
endure  ao  inconveniences,  and  so  for  the  hardness  of 
men's  hearts,  God  and  man  doth  often  give  way  to  that 
which  is  not  best,  nor  perpetual,  but  indeed  if  we  take  this 
course  to  change  ordinances  and  practices  because  of 
inconveniences,  we  shall  have  every  day  new  laws. 

Secondly,  if  others  be  idle  and  thou  diligent,  thy  fellow 
ship,  provocation,  and  example,  may  well  help  to  cure 
that  malady  in  them,  being  together,  but  being  asunder, 
shall  they  not  be  more  idle,  and  shall  not  gentry  and  beg 
gary  be  quickly  the  glorious  ensigns  of  your  common 
wealth  ? 

Thirdly,  construe  things  in  the  best  part,  be  not  too 
hasty  to  say,  men  are  idle  and  slothful,  all  men  have  not 
strength,  skill,  faculty,  spirit,  and  courage  to  work  alike ;  it 
is  thy  glory  and  credit,  that  thou  canst  do  so  well,  and  his 
shame  and  reproach,  that  can  do  no  better ;  and  are  not 
these  sufficient  rewards  to  you  both. 

Fourthly,  if  any  be  idle  apparently,  you  have  a  law  and 
governors  to  execute  the  same,  and  to  follow  that  rule  of 
the  Apostle,  to  keep  back  their  bread,  and  let  them  not 
eat,  go  not  therefore  whispering,  to  charge  men  with 
idleness ;  but  go  to  the  governor  and  prove  them  idle ;  and 
thou  shall  see  them  have  their  deserts.  Acts  19.  38.  2 
Thes.  3.  10.  Deut.  19.  15. 

And  as  you  are  a  body  together,  so  hang  not  together 
by  skins  and  gymocks,  but  labor  to  be  jointed  together 
and  knit  by  flesh  and  sinews ;  away  with  envy  at  the  good 
of  others,  and  rejoice  in  his  good,  and  sorrow  for  his  evil. 
Let  his  joy  be  thy  joy,  and  his  sorrow  thy  sorrow :  Let 
his  sickness  be  thy  sickness  :  his  hunger  thy  hunger  :  his 
poverty  thy  poverty;  and  if  you  profess  friendship,  be 
friends  in  adversity :  for  then  a  friend  is  known  and  tried, 
and  not  before. 


32 

3.  Lay  away  all  thought  of  former  things  and  forget 
them,  and  think  upon  the  things  that  are ;  look  not  gaping- 
ly  one  upon  other,  pleading  your  goodness,  your  birth, 
your  life  you  lived,  your  means  you  had  and  might  have 
had ;  here  you  are  by  God's  providence  under  difficulties ; 
be  thankful  to  God,  it  is  no  worse,  and  take  it  in  good 
part  mat  which  is,  and  lift  not  up  yourself  because  of 
former  privileges ;  when  Job  was  brought  to  the  dung-hill, 
he  sat  down  upon  it,  Job  2.  8.  and  when  the  Almighty 
had  been  bitter  to  Naomi,  she  would  be  called  Marah; 
consider  therefore  what  you  are  now,  and  whose  you  are ; 
say  not  I  could  have  lived  thus,  and  thus ;  but  say  thus 
and  thus  I  must  live :  for  God  and  natural  necessity  re- 
quireth,  if  your  difficulties  be  great,  you  had  need  to 
cleave  the  faster  together,  and  comfort  and  cheer  up  one 
another,  laboring  to  make  each  other's  burden  lighter; 
there  is  no  grief  so  tedious  as  a  churlish  companion  and 
nothing  makes  sorrows  easy  more  than  cheerful  associ 
ates  :  bear  ye  therefore  one  another's  burthen,  and  be 
not  a  burthen  one  to  another ;  avoid  all  factions,  froward- 
ness,  singularity  and  withdra wings,  and  cleave  fast  to  the 
Lord,  and  one  to  another  continually ;  so  shall  you  be  a 
notable  precedent  to  these  poor  heathens,  whose  eyes  are 
upon  you,  and  who  very  brutishly  and  cruelly  do  daily 
eat  and  consume  one  another,  through  their  emulations, 
ways  and  contentions;  be  you  therefore  ashamed  of  it, 
and  win  them  to  peace  both  with  yourselves,  and  one 
another,  by  your  peaceable  examples,  which  will  preach 
louder  to  them,  than  if  you  pould  cry  in  then*  barbarous 
language  ;  so  also  shall  you  be  an  encouragement  to  many 
of  your  Christian  friends  in  your  native  country,  to  come 
to  you,  when  they  hear  of  your  peace,  love  and  kindness 
that  is  amongst  you :  but  above  all,  it  shall  go  well  with 
your  souls,  when  that  God  of  peace  and  unity  shall  come 
to  visit  you  with  death  as  he  hath  done  many  of  your 
associates,  you  being  found  of  him,  not  in  murmurings, 
discontent  and  jars,  but  in  brotherly  love,  and  peace,  may 
be  translated  from  this  wandering  wilderness  unto  that 
joyful  and  heavenly  Canaan. 


AMEN. 


WKf  -'• ' 

ife 

•H 


BBi 


